大方廣佛華嚴經隨疏演義鈔 67.26

67.26

疏「已潤則受生報」下，第四正明護過。三過即為三別。今初。雖一身中具六道業，潤者先受，那得一時？此即已潤為異因。二「既自造異因」下，護第二過。二報即是生報、後報，此即已造為異因。三「若已作業不得對治」下，護第三過，即不得對治為異因。言「勢力續故」者，小乘則是後後連持，大乘則是已熏成種、後能得果，故云勢力。「三過度矣」者，結也。

Regarding the Commentary's line beginning with "Once moisturized, one receives retribution in the next birth": fourth, directly clarifying the guarding against the faults. The three faults constitute three separate points. First: although a single body possesses karma of the six destinies, that which is moisturized is experienced first; how could it be simultaneous? This is taking having been moisturized as the different cause. Second, from "Since one has oneself created a different cause" onward guards against the second fault. The two retributions are retribution in the next birth and retribution in subsequent births; this is taking having already created as the different cause. Third, from "If already performed karma does not obtain an antidote" onward guards against the third fault; that is, taking not obtaining an antidote as the different cause. As for the phrase "because the force continues": in the Hīnayāna it is the sequential holding-together of later by later; in the Mahāyāna it is having been perfumed into seeds that can subsequently yield fruit; hence it is called "force." "The three faults are avoided": this is the conclusion.